Dr. Daniel H. Lowenstein, M.D.
Dr. Lowenstein, one of the world’s leading epilepsy researchers, is Professor and Vice Chairman of the Department of Neurology at the University of California — San Francisco (UCSF), where he directs that institution’s Epilepsy Center. Formerly, he served as Dean for Medical Education at Harvard Medical School.
Dr. Lowenstein has received numerous national awards and virtually every teaching award granted by UCSF’s School of Medicine and its students, including “Outstanding Lecture Series” and “Outstanding Role ModeL”Both the students and the administration of UCSF have also recognized his contributions to issues related to cultural diversity and civil rights.
As S A physician and neuroscientist, I tend to gaze at human behavior through the lenses of biology. Four billion years of evolutionary trial and error have led to the creation of this magnificent entity we call the brain, the physical source of our behavior and the seat of our individual consciousness. The collective good that has been wrought by this extraordinary network of cells and connections — the most complex physical entity in the known universe — is staggering. When singularly focused on an idea or task, our brain and mind have a limitless capacity to explore, solve, and create.
And yet, as I watch the ways of people, as I listen to my patients’ stories, as I share observations with friends and colleagues, grocery clerks and taxi drivers, as I contemplate my own fifty- plus years of conscious awareness, I am struck by the ongoing parade of conflicts and challenges and mental strife. How many of us can recall a week, let alone a day, where we were not wrestling with something that was the source of psychic discomfort? We fear failure. We are swept with irritation and impatience, with anxiety over events that have yet to occur, and with disappointment over events that have already occurred. We carry guilt, worry; and discontent about our health, our accomplishments, our bodies, our memory, our parenting skills. Interspersed in this negative stream are random thoughts that erupt and sweep our consciousness: a sudden craving for pizza, a vision of ourselves in a new, attractive sweater, a longing to visit Hawaii, a replay of a conversation from yesterday. The list seems endless!
Why does this happen? Why does our consciousness flow like a relentless deluge of bothersome or nonproductive thoughts, when our brain and mind have the capacity to bring a laser focus to a single task?
Modern neuroscience has begun to reveal the biological underpinning of parts of our consciousness. We now understand, for example, that the emotional experience of fear requires the activation of the amygdala, a small, globular collection of neurons (nerve cells) located deep inside the temporal lobe. The perception of conflict, whether internal or external, involves a stretch of brain along the midline known as the anterior cingulate. The orbito frontal cortex, located at the very front part of the brain, has a critical role in weighing reward and punishment, which is the basis of decision-making.
Yet, despite these advances, we still have no understanding about the nature of the recurrent and unsatisfying thoughts that distract our mind. Zen teachings refer to this as the “monkey mind:’ as if there were a troop of mischievous monkeys jumping and bouncing between every corner of oar consciousness.
And this is just at the surface of our brain activity; these are the thoughts of which we are “aware’ We all recognize that there is a realm of mind at the subconscious and unconscious levels, but few appreciate just how vast this realm must be. As one simple but graphic example, consider how we use vision to perceive the world. What constitutes the experience of “seeing”? In fact, we are not limited to items that enter our conscious awareness. We know this in part because of the discovery of a remarkable phenomenon called blindsight. There are rare individuals who, as a result of injury to specific regions of their visual cortex at the back of the brain, have lost their capacity to see. This is a special kind of blindness that is present in a small percentage of blind people. The blind- sighted see nothing, just as you see nothing from the back of your own head. Now let’s try the following experiment. We tell the blindsighted person that we are going to test his vision by holding our hands up in front of him and briefly moving the fingers of our right or left hand. We then ask this person which hand is moving. Our test subject protests, “Don’t waste your time.” To which we respond: “We understand — but just do your best. It may feel like you are guessing, but you need to choose right or left.” The experiment begins, and, amazingly, the subject is able to choose the correct side each time.
Is this surprising? Perhaps it is not. Why should we assume that vision is only limited to those perceptions that enter our conscious awareness? In fact, our visual system is processing a huge amount of sensory information that strikes the eyes but never bubbles up to the surface of our conscious experience of seeing the world. Now take this one step further. If there is a realm of brain activity below the surface that is dedicated to something as relatively simple as analyzing the light patterns that strike our eyes, what about all the other activities of the brain and the mind?
Which brings me to the Mantram.
By chance — almost twenty years age — I met Eknath Easwaran. He was interested in the world of medicine and the workings of the mind. In exchange for my medical consultation he gave me a copy of his book Meditation, which I carefully placed on my nightstand and forgot. Fortunately, my wife picked it up and gradually helped me and our children to appreciate the wisdom of this remarkable man. Over the years, I had numerous conversations with Easwaran, attended retreats at the Blue Mountain Center of Meditation, and began to recognize the brilliance of his ability to distill and convey the essence of the world’s great spiritual traditions. His “eightfold body of spiritual disciplines” is an elegant, logical, and practical approach for finding fulfillment and peace in everyday living.
As Easwaran emphasizes, it is important to consider all eight of these disciplines together, rather than as separate practices from which to pick and choose. However, of the eight practices, I have found the Mantram to be powerfully transformative yet Mantram Handbook, Easwaran explains how to use the Mantram by silently repeating a few words from one of the great spiritual traditions, words like “Om mani padme hum” or “Ave Maria:’
The Mantram works specifically as an antidote to the daily conflicts and intrusions filling our unquiet minds. At the most superficial level, repetition of the Mantram causes the brain to swing from barely connected thoughts to a simple phrase that holds the attention and thus slows down the mind. The science of neurobiology gives another way to understand how the Mantram could be working. From studies using magnetic resonance imaging (MM), we know that concentrating on a short phrase will activate specific areas in the front and side of the brain. These areas, the frontal and parietal lobes, are involved in selective attention — the capacity to maintain a single focus despite the presence of distracting stimuli. In this way, the mental repetition of a simple phrase like a Mantram can provide a guidewire to move your attention away from a troubling stream of thoughts. It is as though the man- tram provides access to a peaceful, grounded center that puts our cravings, drives, and other immediate needs in perspective.
Does the Mantram also work on deeper levels of consciousness? In my own experience, I have seen that it does. After I had repeated the man- tram consciously over a period of time, I found the words arising naturally when I faced a situation of fear or distress. In fact, now I sometimes become aware of the Mantram repeating itself before I actually realize that I am in a predicament. This type of brain learning, where an act frequently repeated becomes an unconscious activity, is related to the recruitment of more and more neurons in brain regions that are activated by unconscious as well as conscious activity Thus a skilled soccer player sees an opening and kicks a perfect goal without thinking consciously about the force required or the correct angle. Thus you and I — having learned to ride a bicycle — use our body to steer, move forward, and brake properly without conscious thought.
Yet other questions remain. Why does there seem to be a need for a Mantram that has spiritual roots? Are there even deeper levels of consciousness that the Mantram can reach? Are there any negatives to relying on a Mantram? Neuroscience currently lacks answers for these questions, and I suspect this will be the case for a very long time, if not forever. However, historically there’s no doubt that the Mantram has been a powerful and positive tool — great spiritual teachers like the Buddha and Mahatma Gandhi have used Mantrams extensively on their spiritual journeys. Ultimately, one must rely on experience to measure the success of any activity. I can attest to the value of the Mantram in everyday life. It instantly creates a grounding that helps clear away the extraneous activities of mind — conscious and, I believe, unconscious. It enables me to be slower, more focused, more aware, and more connected. I say the Mantram before every patient visit in my clinic. I say it before every teaching experience. I say it when I feel myself becoming impatient, or angry, or dismayed. And though I am probably lifetimes away from realizing its full potential, there is no question that the Mantram has altered the everyday function of my brain and mind in a way that has made life even more enriching and fulfilling.
Now it is your turn to take up the lens of the skeptical scientist. Do your own experiments. As Eknath Easwaran says, try using the Mantram in your daily life, and see what happens!
Following content provided by San Diego Veterans Administration Hospital
Mantram Repetition is a simple, powerful, portable tool to comfort ourselves, cope better with stress and have more peace of mind.
Q: What is a Mantram?
A: A Mantram is a spiritual word, phrase, or brief prayer that we repeat silently to ourselves to calm the body, quiet the mind, improve concentration and restore our spirit.
Example: Jesus, Jesus; Shalom; Rama, Rama; God, grant me serenity (see handout)
Q: Can I use any word or phrase?
A: We recommend you use a word or phrase that has spiritual meaning and has been used by many others — it has passed the ‘test of time.’
Q: How do I choose my Mantram?
A: See the ‘List of Recommended Mantrams.’ Pick one that has a positive feeling, meaning, or even sound. Try it out and see how it feels to you.
Q: How do I use the Mantram?
A: Simply by repeating it to yourself as often as you can silently, aloud, or in writing.
Q: When can I use it?
A: Anytime! At the beginning, repeat it when you don’t need it. With practice, you’ll be able to use it during stressful times. Many people repeat their Mantrams at bedtime, when they wake up, while walking. See ‘Ways to Use Mantram Repetition’ for more ideas
Q: How often will I need to use my Mantram?
A: The more you use it, the better you will feel, think, and be. Build your ‘mental muscle’!
Q: Will it help me to be less stressed? To sleep better? To have less pain?
A: With practice, yes! The more you use it, the better you will feel, think, and be.
Q: How can I learn more about Mantram Repetition?
A: Ask your provider to refer you to the Mantram class. You can also attend ‘Mindfulness & Relaxation’ to learn about this and other relaxation or meditation tools.
• Selected Mantrams
Om Mani Padme Hum
(Ohm Mah-nee Pahd-may Hume)
“An invocation to the jewel (self), in the lotus of the heart”
Namo Butsaya (Nah-mo B oot-sie-yah)
“I bow to the Buddha”
My God and My All
“St. Francis of Assisi’s Mantram”
Maranatha (Mar-rah-nah-tha)
“Lord of the Heart (Aramaic”
Kyrie Eleison (Kir-ee-ay Ee-Iay-ee-sone)
“Lord have mercy”
Jesus, Jesus
“Son of God”
Hail Mary or Ave Maria
“Mother of Jesus”
Lord Jesus Christ, Son of God, have mercy on me
“Jesus Prayer”
Rama (Rah-mah)
“Eternal joy within (Gandhi’s Mantram)”
Om Namah Shivaya (Ohm Nah-mah Shee-vah-yah)
“Invocation to beauty and fearlessness”
Om Prema (Ohm Pray-Mah)
“A call for universal love”
Om Shanti (Ohm Shawn-tee)
“Invocation to eternal peace”
So Hum (So Hum)
“I am that Self within”
Barukh Atah Adonoi (Bah-rookh At-tah Ah-doh-nigh)
“Blessed art Thou, King of the Universe
Ribono Shel Olam (Ree-boh-no Shel O-lahm)
“Master of the Universe”
Allah (Ah-lah)
“The Supreme Being”
Allahu Akbar (Ah-lah-oo Ah-bahr)
“God is greatest”
Bismallah Ir-rahman Ir-rahim Beese-mah-lah Ir-rah-mun Ir-rab-heem)
“In the name of Allah, the merciful, the compassionate”
0 Wakan Tanka (Wah-Kan Tahn-Kah)
“Great Spirit”
Namu Amida Butsu (Japanese Nembutsu)
"I take refuge in the Buddha"
• Ways to Use Mantram Repetition
While waiting or when dealing with “annoying things”
For people who are late
Standing in lines
While “on hold” on telephone
When getting cut off in traffic on freeway
During arguments or disagreements with others
Waiting for the elevator
Prior to a job interview or public speaking
Before answering the phone
Before entering a patient’s room
When sick and dealing with pain, illness, or surgery
Before meals, to eat slowly
For little compulsions or addictions
For going to sleep or dealing with insomnia
To deal with likes and dislikes to overcome rigidity
In the presence of a dying patient or loved one when you want to “do” something and don’t know what to do
For daily tasks
While doing mechanical tasks that don’t require one’s full attention:
Washing dishes, sweeping, vacuuming, dusting
Lawn mowing, raking, gardening, watering plants
Brushing teeth, combing hair, bathing or showering
While exercising such as walking, jogging, swimming, bike riding, or any repeated exercise where no special
equipment is needed.
To manage unwanted emotions, such as:
Depression Impatience Ruminating thoughts
Fear Frustration Intrusive thoughts
Anger or rage Guilt
Greed Resentment
Worry Embarrassment
Anxiety Envy or jealousy
To focus, quiet oneself, and bring attention into the present moment.
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